Sutra 1 janma-osadhi-mantra-tapah-samadhi-jah siddayahsamadhi Siddhi
超自然力量可由前生而得、通過藥物而獲得、通過念誦咒文，以及通過靜坐冥想而獲得。
4.1 The subtler attainments come with birth or are attained through herbs, mantra, austerities or concentration.
Sutra 2 jati-antara-parinama prakrty-apurat 生命由低級到高級轉化，是由於自然的創造力。
4.2 The transition or transformation into another form or type of birth takes place through the filling in of their innate nature.
Sutra
3 nimittam aprayojakam prakrtinam varana-bhedas tu tatah ksetrikavat
行為無論好壞都不直接引起蛻變，只是除去對自然力的障礙，就好像農夫在田裡除去石頭，才能犁溝灌溉一樣。
4.3 Incidental causes or actions do not lead to the emergence of attainments or realization, but rather, come by the removal of obstacles, much like the way a farmer removes a barrier (sluice gate), so as to naturally allow the irrigation of his field.
行為無論好壞都不直接引起蛻變，只是除去對自然力的障礙，就好像農夫在田裡除去石頭，才能犁溝灌溉一樣。
4.3 Incidental causes or actions do not lead to the emergence of attainments or realization, but rather, come by the removal of obstacles, much like the way a farmer removes a barrier (sluice gate), so as to naturally allow the irrigation of his field.
Sutra
4 nirmana-cittani asmita-matrat 意識可由真我的力量產生。
4.4 The emergent mind fields springs forth from the individuality of I-ness (asmita).
4.4 The emergent mind fields springs forth from the individuality of I-ness (asmita).
Sutra
5 pravrtti-bhede prayojakam cittam ekam anekesam 那個原初的意識，仍控制著那些被創造的意識。
4.5 While the activities of the emergent mind fields may be diverse, the one mind is the director of the many.
4.5 While the activities of the emergent mind fields may be diverse, the one mind is the director of the many.
Sutra
6 tatra dhyana-jam anasayam 只有那些達到三摩地的意識才能免於欲望，成為最高的。
4.6 Of these mind fields, the one that is born from meditation is free from any latent impressions that could produce karma.
4.6 Of these mind fields, the one that is born from meditation is free from any latent impressions that could produce karma.
Sutra
7 karma-asukla-akrsnam yoginas trividham itaresam
瑜伽士的行為，不是黑的，也不是白的。但對其他人來說是以下三者：黑的、白的和二者之混合。
4.7 The actions of yogis are neither white nor black, while they are threefold for others.
瑜伽士的行為，不是黑的，也不是白的。但對其他人來說是以下三者：黑的、白的和二者之混合。
4.7 The actions of yogis are neither white nor black, while they are threefold for others.
Sutra
8 tatas tad-vipaka-anugunanam eva abhivyaktir vasananam 由此三者，表現出與之相應的果報。
4.8 Those threefold actions result in latent impressions (vasanas) that will later arise to fruition only corresponding to those impressions.
4.8 Those threefold actions result in latent impressions (vasanas) that will later arise to fruition only corresponding to those impressions.
Sutra
9 jati-desa-kala-vyavahitanam apy antantaryam smrti-samskararayor eka
rupatvat
即使有時間、空間、物種的阻隔，由於記憶和習性，那些果報都能持續。
4.9 Since memory (smriti) and the deep habit patterns (samskaras) are the same in appearance, there is an unbroken continuity in the playing out of those traits, even though there might be a gap in location, time, or state of life.
即使有時間、空間、物種的阻隔，由於記憶和習性，那些果報都能持續。
4.9 Since memory (smriti) and the deep habit patterns (samskaras) are the same in appearance, there is an unbroken continuity in the playing out of those traits, even though there might be a gap in location, time, or state of life.
Sutra
10 tasam anaditvam ca asiso nityatvat 對喜樂的追求是永恆的，而欲望和習性則沒有開始。
4.10 There is no beginning to the process of these deep habit patterns (samskaras), due to the eternal nature of the will to live.
4.10 There is no beginning to the process of these deep habit patterns (samskaras), due to the eternal nature of the will to live.
Sutra
11 hetu-fala-ashraya-alambanaiha sangrahiitatvat esham abhave tad-abhavah
它是由因、果、支持與對象造成，沒有這些，它便不存在。
4.11 Since the impressions (4.10) are held together by cause, motive, substratum, and object, they disappear when those deep impressions disappear.
它是由因、果、支持與對象造成，沒有這些，它便不存在。
4.11 Since the impressions (4.10) are held together by cause, motive, substratum, and object, they disappear when those deep impressions disappear.
Sutra
12 atitanagatam svarupato 'sty adhva-bhedad dharmanam 過去與將來，各依它們的形式和原理而存在。
4.12 Past and future exist in the present reality, appearing to be different because of having different characteristics or forms.
4.12 Past and future exist in the present reality, appearing to be different because of having different characteristics or forms.
Sutra
13 te vyakta-sukshmah gunatmanah 它們或潛藏，或顯明，各按其特性。
4.13 Whether these ever-present characteristics or forms are manifest or subtle, they are composed of the primary elements called the three gunas.
4.13 Whether these ever-present characteristics or forms are manifest or subtle, they are composed of the primary elements called the three gunas.
Sutra
14 parinamaikatvad vastu-tattvam 所有事物都是合一的，因為這是整體的進化。
4.14 The characteristics of an object appear as a single unit, as they manifested uniformly from the underlying elements.
4.14 The characteristics of an object appear as a single unit, as they manifested uniformly from the underlying elements.
Sutra
15 vastu-samye chitta-bhedat tayor vibhaktah panthah 對象相同，但如果意識不一樣，看出來便不一樣。
4.15 Although the same objects may be perceived by different minds, they are perceived in different ways, because those minds manifested differently.
4.15 Although the same objects may be perceived by different minds, they are perceived in different ways, because those minds manifested differently.
Sutra
16 na ca-eka-citta-tantram vastu tad-apramanakam tada kim syat 事物之可知或不可知，取決於是否能被心靈認知。
4.16 However, the object itself does not depend on any one mind, for if it did, then what would happen to the object if it were not being experienced by that mind?
4.16 However, the object itself does not depend on any one mind, for if it did, then what would happen to the object if it were not being experienced by that mind?
Sutra
17 tad-uparagapeksitvac cittasya vastu jnatajnatam 事物之可知或不可知，取決於心靈被調整至的狀態。
4.17 Objects are either known or not known according to the way in which the coloring of that object falls on the coloring of the mind observing it.
4.17 Objects are either known or not known according to the way in which the coloring of that object falls on the coloring of the mind observing it.
Sutra
18 sada jnatasth citta-vrittayas tat-prabhoh purushasyaparinamitvat 意識的調整永為知覺者所知，因永恆的靈是不變的。
4.18 The activities of the mind are always known by the pure consciousness, because that pure consciousness is superior to, support of, and master over the mind.
4.18 The activities of the mind are always known by the pure consciousness, because that pure consciousness is superior to, support of, and master over the mind.
Sutra
19 na tat svabhasam drishyatvat 那些心靈不能照亮自己，因為他們是作為對象而被認知。
4.19 That mind is not self-illuminating, as it is the object of knowledge and perception by the pure consciousness.
4.19 That mind is not self-illuminating, as it is the object of knowledge and perception by the pure consciousness.
Sutra
20 eka-samaye chobhayanavadharanam 知覺者與對象不能同時被知覺。
4.20 Nor can both the mind and the illuminating process be cognized simultaneously.
4.20 Nor can both the mind and the illuminating process be cognized simultaneously.
Sutra
21 cittantara-drisye buddhi-buddher atiprasangah smriti-sanskaras ca
意識由另一意識所知，便造成無窮後退，引致思想上的混亂。
4.21 If one mind were illumined by another, as its master, then there would be an endless and absurd progression of cognitions, as well as confusion.
意識由另一意識所知，便造成無窮後退，引致思想上的混亂。
4.21 If one mind were illumined by another, as its master, then there would be an endless and absurd progression of cognitions, as well as confusion.
Sutra
22 citer apratisankramayas tad-akarapattau svabuddhi-sanvedanam 當心靈變成更高形式的靈體，便能知覺更高的意識。
4.22 When the unchanging consciousness appears to take on the shape of that finest aspect of mind-field (4.18), then the experience of one's own cognition process is possible.
4.22 When the unchanging consciousness appears to take on the shape of that finest aspect of mind-field (4.18), then the experience of one's own cognition process is possible.
Sutra
23 drashtri-drishyoparaktam cittam sarvartham 在一切知覺中，知覺均被被知覺者著色。
4.23 Therefore, the mind field, which is colored by both seer and seen, has the potential to perceive any and all objects.
4.23 Therefore, the mind field, which is colored by both seer and seen, has the potential to perceive any and all objects.
Sutra
24 tad asankhyeya-vasanabhish chitram api parartham sanhatya-karitvat
心靈受欲望調節，是為了最高者工作，這是因為它的混合性質。
4.24 That mind field, though filled with countless impressions, exists for the benefit of another witnessing consciousness, as the mind field is operating only in combination with those impressions.
心靈受欲望調節，是為了最高者工作，這是因為它的混合性質。
4.24 That mind field, though filled with countless impressions, exists for the benefit of another witnessing consciousness, as the mind field is operating only in combination with those impressions.
Sutra
25 visesa-darshina atma-bhava-bhavana-vinivrittih
對於那些有分辨力的知覺者來說，他們的真我與思維分離。
4.25 For one who has experienced this distinction between seer and this subtlest mind, the false identities and even the curiosity about the nature of one's own self come to an end.
對於那些有分辨力的知覺者來說，他們的真我與思維分離。
4.25 For one who has experienced this distinction between seer and this subtlest mind, the false identities and even the curiosity about the nature of one's own self come to an end.
Sutra
26 tada hi viveka-nimnam kaivalya-pragbharam cittam 得到分辨的意識，便能達到自由。
4.26 Then the mind is inclined towards the highest discrimination, and gravitates towards absolute liberation between seer and seen.
4.26 Then the mind is inclined towards the highest discrimination, and gravitates towards absolute liberation between seer and seen.
Sutra
27 tach-chidreshu pratyayantarani sanskarebhyah 有些時候思維從過去的習慣而來。
4.27 When there are breaks or breaches in that high discrimination, other impressions arise from the deep unconscious.
4.27 When there are breaks or breaches in that high discrimination, other impressions arise from the deep unconscious.
Sutra
28 hanam esham kleshavad uktam 上文說過，去除這些習性便是去除障礙。
4.28 The removal of those interfering thought patterns is by the same means by which the original colorings were removed.
4.28 The removal of those interfering thought patterns is by the same means by which the original colorings were removed.
Sutra
29 prasankhyane 'py akusidasya sarvatha viveka-khyater dharma-meghah
samadhih
那些達到完全的分辨，完全捨棄了各種欲望的狀態，叫做三摩地。
4.29 When there is no longer any interest even in omniscience, that discrimination allows the samadhi, which brings an abundance of virtues like a rain cloud brings rain.
那些達到完全的分辨，完全捨棄了各種欲望的狀態，叫做三摩地。
4.29 When there is no longer any interest even in omniscience, that discrimination allows the samadhi, which brings an abundance of virtues like a rain cloud brings rain.
Sutra
30 tatah klesha-karma-nivrttih 到此所有痛苦消除，能排除各種因果的障礙，獲得自在。
4.30 After that dharma-meghah samadhi, the colorings of the kleshas and the karmas are removed.
4.30 After that dharma-meghah samadhi, the colorings of the kleshas and the karmas are removed.
Sutra
31 tada sarvavarana-malapetasya jnanasyanantyaj-jneyam-alpam 知識免除所有遮蔽，變成無限，感官的作用也變得很小。
4.31 Then, by the removal of those veils of imperfection, there comes the experience of the infinite, and the realization that there is almost nothing to be known.
4.31 Then, by the removal of those veils of imperfection, there comes the experience of the infinite, and the realization that there is almost nothing to be known.
Sutra
32 tatah kritarthanam parinama-krama-samaptir gunanam 完成了它們的目標，三態之進化便停止。
4.32 Also resulting from that dharma-meghah samadhi (4.29), the three primary elements or gunas (4.13-4.14) will have fulfilled their purpose, cease to transform into further transformations, and recede back into their essence.
4.32 Also resulting from that dharma-meghah samadhi (4.29), the three primary elements or gunas (4.13-4.14) will have fulfilled their purpose, cease to transform into further transformations, and recede back into their essence.
Sutra
33 kshana-pratiyogi parinamaparanta-nirgrahyah kramah 不斷進化的到了最後，成為一種明顯的轉化。
4.33 The sequencing process of moments and impressions corresponds to the moments of time, and is apprehended at the end point of the sequence.
4.33 The sequencing process of moments and impressions corresponds to the moments of time, and is apprehended at the end point of the sequence.
Sutra
34 purusartha-sunyanam gunanam pratiprasavah kaivalyam svarupa-pratistha va
citi-saktir iti
當三態完成了它們的目的，便達到自在的境界，得知自身的所有知識。這便是絕對的自由。
4.34 When those primary elements involve, or resolve themselves back into that out of which they emerged, there comes liberation, wherein the power of pure consciousness becomes established in its true nature.
當三態完成了它們的目的，便達到自在的境界，得知自身的所有知識。這便是絕對的自由。
4.34 When those primary elements involve, or resolve themselves back into that out of which they emerged, there comes liberation, wherein the power of pure consciousness becomes established in its true nature.
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